COMM 2050: The Sudanese and The Malay

Comparison of Two Cultures; The Sudanese and The Malay

International Islamic University of Malaysia
IIUM
Intercultural Communication
COMM 2050
Section 2
Dr. Tengku Siti Aisha Tengku Mohd Azzman
1 November 2016

COMM 2050: The Sudanese and The Malay

Introduction
The subject Intercultural Communication COMM 2050 has announced it coursework as
field work where students occupying the subject will have to entertain two interview sessions of
their own choices for person. However the persons they have to choose must not within similar
culture to each other. The assignment causes are to able students to identify, differentiate and
respecting cultures as how syllabuses in the textbook. However according to the instruction the
alignment structures may depend on students creativity as long it conclude the elements of
getting to know ones culture and verify its positivity and negativity from Islamic perception.
As for my assignment, I decided to study Sudanese culture and differentiate it with my
own Malay culture. I chose Sudanese because the first time I entered IIUM I was very afraid and
shocked of their black skin-colour, extremely tall, and the women some of them wearing purdah
and whole telekung for classes but their independent and positive well-being inclined me to take
this chance to study them as my assignment subject. Besides that I feel interested because even
we have different skin-colour but they are practicing Islam just as I does. For learning traditional
Malay culture, I chose a Malay sister which I found very immersed and well-known with
background of typical traditional Malay customs.
For learning more about Sudanese I chose Sister Mazar Faisal Yusuf. However even
though she is Sudanese she live in Emirates at Dubai, Abu Dhabi. Even so I managed to gather
quite beneficial records for the assignment. Mazars parents are both Sudanese. Her father is of
Kahlis tribe while her mother is of Dongulas tribe. I also learned there are a lot of tribes
divisions in Sudan same like how the white Arabs have it. The interview with Mazar was held at
Mahallah Ruqayyah. Mazar invited me to her room and I agreed. It commands period of 2 hours.
Mazar and I are attending same classes in COMM 2050 for this current semester. We both are
from Section 2. I knew Mazar for assignment determination. Before approaching her, we were
not friends but just normal classmates among others. Therefore it is true to highlight that this
assignment has open up my courage to relating with international students just for the cause of
knowing their culture broader. This assignment is a respected good start for ease cultural
differences among students at IIUM.
For learning Malay culture I chose Sister Nazrina Natasha M.Bakar. She is a Malay races
and lives in Selangor. Her father came from Johor while her mother is of Peraks. The interview
was held at Mahallah Halimatus Saadiah. I invited her to my room and she agreed. It commands
period of 2 hours. I chose Nazrina because at the beginning I started to interview her I gathered
numerous peculiar amount information on Malay customs which I does not informed. I was
amazed at her vast comprehension about Malay culture. Therefore I had decided I have made a
brilliant choice choosing Nazrina. I knew Nazrina since the foundation phases and we were close
friends from IIUM Petaling Jaya Foundation Centre CFS. We have been friends for almost 3
years. From her I have learned how Malay children usually have their own preferred
superstitious. The interesting part of it is the Malay children tend to believe in many kind of

COMM 2050: The Sudanese and The Malay

ghosts and making that as a point of interest while having fun with friends. Apart from that,
superstitious among Malay elders widely range on encouraging good manners and to stay
chastity for the females teenagers.
Therefore as first point in knowing both cultures I found the Sudanese did not have any
superstitious like Malay as the Muslim Sudanese solely believe in Islamic syllabus about
everything in this world including the spirituals or paranormal elements.
The assignment will further about both cultures in various segments. Each segment will
define the cultural highlights of both the Sudanese and the Malay. Then the assignment will
focus on differences and similarities between the two cultures. Between the alignments of the
assignment I will include reflections of both Sudanese and Malay cultures according to the
Islamic perception. For conclusion it will discuss how by accomplishing this cultural assignment
helping me in creating more profound perspective in initiating conversations with international
students in IIUM which clearly possess different cultural values from local students. Then the
conclusion will discuss how by immersed more in cultural differences has helping me to derive a
change of perception within before I working on this assignment and after I have finished the
cultural research within my ability.
Basic Information of both Interviewees
I have chosen two interviewees to study as cultural comparison subject. Both are females and of
IIUMs students. Sister Mazar Faisal Yusuf is of Sudanese and Sister Nazrina Natasha M. Bakar
is of Malayians Malay.
I will elaborate the basic information I have gathered of the two interviewees.
Sister Mazar Faisal Yusuf
Sister Mazar Faisal Yusuf is a Sudanese girl. She is a black-skin colour and her height at
168 cm. She is of Muslim. Her whole family is a devoted Muslims. Even all of them are of
Sudanese but they live in Emirates Dubai, Abu Dhabi. Sister Mazar Faizal Yusuf prefer to calls
by her own name, Sister Mazar. Sister Mazar aged 23 at year 2016. Her birth date was at 9th
August 1993 on Monday. Her Islamic birth date was at 20 Safar 1414. About her ethnicity she
mentioned of her father is of Kahlis tribe while her mother is of Dongulas. She also mentioned
her mother is white-skin colour while her father is dark black. She also add up her mother is
fairer than me. Therefore I assume Sudanese people in choosing partner for marriage does not
consider same skin colour as compulsory condition. They are quite open minded and tolerant for
skin colour preferences. When I asked on her own nationality as Sudanese daughter, Sister Mazar
mentioned she is of Kisrah of Sudanese. Upon this acknowledgement I searched it on google yet
I found Kisrah of Sudanese is a plain thin pancake bread, a traditional bread (food) in Sudan.
Having this silly confusion I assumed people of Sudan has tendency of wisecrack towards people
from different culture moreover if the person is of alien culture compared to them as like me,
typical Malay girl that does not understand Arabic language and Sudanese culture as my

COMM 2050: The Sudanese and The Malay

conscience. I assume the humorous occurrence as ways to connect with strangers for greater
bond and the people of Sudan like to start it with kind wisecrack. The professional status of
Sister Mazar is of Political Science student of International Islamic University of Malaysia,
IIUM.
Even just gathering Sister Mazars basic information I felt it already extensive in
knowing Sudanese culture. I understood the Sudanese has Arabic names for each tribes. The
Sudanese also does not mind marrying another Sudanese from different tribe. An addition of
according to Sister Mazars story I assumed the man of Sudanese prefer a fairer Sudanese girl.
This preferences is similar to Malay culture of the Malay man prefer fairer Malay girl than
average dark skin colored Malay girl. I also found the Sudanese prefer kind wisecrack of letting
known their fondness about a stranger. This tendency of acquiring kind humor as ways to
connecting with strangers has similar cultural value as of Malay. Malay in peers circle will
provide a little humor when interacting with their new acquaintances even the condition must
both are of Malay yet it does not precise on gender. Having non-precision in gender while
interacting as Malay culture is one of similar value to Sudanese culture when mingling with
friends although the Sudanese circumstances only during educational ground.
Sister Nazrina Natasha M. Bakar
Sister Nazrina Natasha M. Bakar is a Malay girl. She lives in Selangor. Her fathers
hometown located at Johor while her mothers hometown located at Perak. Sister Nazrina
Natasha M. Bakar preferred her name to be called as Nazrina or Natasha. I was her friend from
foundation phase and I was confronted to call her Nazrina as I prefer earlier name of a person.
Sister Nazrina aged 21 at year 2016. Her birth date was 4th September 1995. She was born on
Monday. Her Islamic birth date was 8th Rabiul Akhir 1416. Her course in IIUM is bachelor in
Human Sciences Communication. Her ethnicity are both of Johorian and Perakian. Most of
Malaysians belongs to two ethnicity depends on both of their parents. Usually this coherence
continue until the next grandchildren generations up to expendable limits.
Process of gathering basic information of Sister Nazrina Natasha M. Bakar made me
realize there are so much more to discover of Malays customs because todays Malay did not
bringing their traditional values within their everyday life. The crucial generation for valuing
traditional values of a culture coherently is the young generation as of Malay the teenager only
living by urban lifestyle. Therefore for my cultural assignment I am excited to learn more about
my own Malay culture and fortunately because of this cultural assignment I am encouraged to
compared it with Sudanese culture and profound its rationality to Islamic perspective.
Cultural Segments
Reason Choosing IIUM
Sister Mazar mentioned the reason she chose to study at IIUM is because her elder sister
study here at Kuliyyah of Engineering. Plus her father does not confirmed of sending her to alien

COMM 2050: The Sudanese and The Malay

country as cause for furthering university. Therefore the Sudanese prefer to further their study at
any familiar country according to each circumstances. For Sister Nazrina the reason she chose to
study at IIUM was because since her little she was amazed at the persona of IIUM emerging like
fairytale castle or kingdom for its blue buildings. To be honest her reason are same of me.
Culture Shock
From Sister Mazar I was informed the Sudanese are amazed by quality of patience
practice by the Malay culture. Although she mentioned how the Sudanese does not really
profound with this as it seems to slowing down the official process of waiting while settling for
formal issues within any organization in Malaysia whether it are of Visa, Bank or Hospital. As
for Sister Nazrina she mentioned of shocked at the length of road from Mahallah to classes. As
for myself as Malay I was shocked at the variation of foods available at IIUM.
Addressing People
There are differences in addressing people between the Sudanese and the Malay. The
Malay will consider respectful title when addressing someone deemed the appropriate title such
as of Dato or Tengku. However in the Sudanese culture they will politely addressing everyone to
their own name despite the difference strata they all belong to. Islam does not prohibit or
confirmed with customary of title only that it is advisable to differentiate between the prophets,
the God and normal humans. Other than religious accordion Islamic perspective supports
respects and call by liked names of each persons.
Membership Roles
In the Sudanese culture the woman are allowed to work but there are dominant culture
where the husbands are not allowing their wife to work even holding high qualification such as
of medical doctor. Islamic perspective does not prohibits woman to contribute for the community
as long it following sharia rulings. The Malay culture is quite tolerant with letting the woman
have a job according to their specific qualification. Other than that, the position of husband and
wife plus other membership among the family are quite similar between the Sudanese and the
Malay. An additional for the Sudanese the brothers are supposed to contribute to the family
financial after they get a proper occupation before planning on getting married for at least after
five years. This culture of the Sudanese because the man are supposed to express responsibility
to his parents family as matured remark. Only after then the parents would bless the sons
attention of getting married which means to be independent of his own family.
The Islamic perspective supporting being responsible for the mature generation.
Therefore the coherence of the Sudanese culture are always incline with Islamic values.
Comparing absorption of Islamic values in the Malay culture, the Islamic value only highlighted
in educational events, attire and Muslims celebrations. The trends of the Malay mingling are not
so Islamic compared to how the Malay observe their Islamic outfits. The Malay tend to create
groups and exert peers pressure around their circle of socials interactions. This secluding trends

COMM 2050: The Sudanese and The Malay

of the Malay culture may be the reason why the economics of the Malay people in Malaysia are
not so stable like of the Chinese and the Indians. Furthermore the Malay when establishing their
own products for businesses often extend expensive prices compared to commercial products
produced by the Chinese and the Indians. Therefore the membership role of the Malay in the
economy institution are currently emerging for a more considerable standards.
Wedding Culture
Sudanese arrange wedding ceremony at numbers of parties. For Sudanese getting married
is a remarkable highlight of someones path in their life journey. Therefore it is really important
for them to attend various parties for one particular wedding. The crucial part of it is the
sentiment they share and join for the newlywed couple and sense of happiness for welcoming
future babies of the newlywed. The Sudanese will groom the bride two months before the
ceremony. One of the activity included is sauna bath. The sauna bath for a bride will use real-life
fire as its catchment. According to the elderly the fire sauna can only be done for a bride means
single woman at any age old or younger are prohibited to do the sauna fire for themselves. The
Sudanese practiced two month grooming before wedding fairly to enhance the beauties of the
bride. The most prominent party for the Sudanese is Henna party. At Henna party the bride will
have her fingernails colored in red mist obtained from herbal leaf (Henna leaf). To make the
ornamentation elegant for the wedding the Henna artist will discerning the design as floral theme
proliferation till the brides wrinkle. For Sudanese they have a dancing party called Regisaurus
especially for the females and the interesting part of it is the only male allowed into the party is
the husband to the newlywed bride. The solemnization custom will held at Mosque for typical
Sudanese. The authenticity of a marriage confederation for Sudanese is through a recitation of
Al-Fatihah simultaneously by the groom and the bride. The wedding costume for Sudanese bride
is Turb a kind of Saree that let to convolute full body. Its the same as fire sauna the single
woman at any age are not allowed to wear Turb in Sudanese culture. The bridal throne in Sudan
is called Kusha. The Sudanese will decorate the Kusha at any theme they prefer. Besides that the
color for wedding costume would be white dress for the bride. The Sudanese also have a party
only considered after the wedding ceremony called Jertig. The Jertig party will only attended by
closest family members. At the Jertig party the bride will wear red while the groom will wear
white. The costumes for Jertig are called Jallabiyah. During the Jertig party guests will sing
songs and spray perfumes around the room. For the Sudanese wedding it may be no invitation
while it means everyone can come. Therefore I assume Sudanese is a very welcoming culture.
Similarities and differences of Wedding Culture
The Sudanese wedding culture has similarities with Malay of its festive level. Even so the
Malay does not have a lot of parties to celebrate along. The Malay will prefer rewang or selfcatering than hire commercial catering company which is the Sudanese preferences. The Malay
also do grooming for the bride and also for the groom. Although in Malay culture both newlywed
and single person may done same type of grooming unlike the Sudanese when they prohibited

COMM 2050: The Sudanese and The Malay

the single to do fire sauna. The Malay also have Henna party and the activity is almost the same
with the Sudanese. Only that if involving celebrities the Henna party will be sponsored by
experienced Henna artist therefore to promote the Henna artist businesses. The solemnization of
Malay wedding does not necessarily held at Mosque. Most of Malays prefer to done it at the
brides family house which means a proper custom of asking permission to have the daughter as
the husbands also bringing her to the husbands house. The most highlighted differences of
wedding culture between the Sudanese and the Malay is of the authentication of marriage which
the Malay will approve it through rukun lafaz with a handshake while the Sudanese just simply
of Al-Fatihah recitation simultaneously by the newlywed couple. The Malay will have the
Malays traditional attire of kebaya, baju kurung, songket, baju melayu or baju traditional
Kadazandusun and the likes of the Orang Aslis Malay as the newlywed costumes while adding
glimmer touch to suit the celebration of the newlywed as the king and the queen of their
exquisite memorable day. Exceptional compared to the Sudanese of prohibition for wearing
newlywed costumes the Malay does not put boundary for the single to dress just beautiful as the
newlywed at any given event or social outing. The Sudanese having customary of the bride dress
in white are not very custom with the Malay tendency of celebrating happy festivals by bring
into scenery the colorful colors. The newlywed throne for the Malay culture has similarities with
the Sudanese as both may decorate it with any interesting theme and ideas they prefer. Although
the differences is in the name of each newlywed throne where the Sudanese calls it the Kusha
and the Malay calls it a pelamin. The Malay does not have dancing party like the Sudanese with
the Regisaurus ceremonial nor after-wedding party like the Jertig gathering. Even so, the Malay
culture of wedding ceremonial possess the tradition customs of symbolizing blessing to the
newlywed. The occasion will take place while the newlyweds sitting on the pelamin and having
the wedding speaker calls out turns for closest family members to sprinkle air mawar that kept in
an ancient Malay decanter either of silver or gold with a bunch of colourful herbs on the
newlyweds hands and end it with kisses on cheeks or similar to it.
Other than these elaborated similarities and differences of wedding culture between the
Sudanese and the Malay I think both culture might enjoy trying to vice versa the wedding culture
between them because all of the differences are quite tolerable in Islamic perspective while the
similarities are highly facilitating both wedding cultures and traditions.
Celebrations
The Malay culture in Malaysia are mostly occupied by Muslims Malay. Therefore the
most celebrated celebrations for Malay in Malaysia are of Islams traditions. These include Hari
Raya Aidilfitri (Eid of Fast-Breaking) which come after hand celebrating the night of Lailatul
Qadar during Ramadhan month and the first of Ramadhan fasting day. During Hari Raya
Aidilfitri the Malay will decorate their house with Raya Aidilfitri theme for Malay and enjoy
Raya Malay songs. They will also visiting their hometown and stay on vacation days for almost
one week at the beginning of Hari Raya Aidilfitri. They will hang origami of the ketupats,
sampul raya, kad raya, colorful firefly light, pelita and many others just for celebrating Hari

COMM 2050: The Sudanese and The Malay

Raya Aidilfitri. For the Hari Raya Aidilfitri festive food the Malay will have lemang, ketupat
palas, ketupat nasi impit, rendang daging or rendang ayam, kuah kacang, kuih-muih tradisi
Melayu, air sirap or called air ibunda for Perakians, and usually for east-coast country such as
Kelantan or Terengganu they prefer to hero nasi dagang or nasi minyak as their Hari Raya
Aidilfitri festive food. The Malay also practice giving duit raya to the young children and
teenager. In Malay culture if a sibling has confide a proper work or official job they are obliged
by the customary to also add up giving duit raya within his or her unemployed siblings. This
customs is to enhance gratefulness and prosper loving towards each other within each family
members. The most highlighted event during first day of Hari Raya Aidilfitri is the ceremony of
apologizing between each other. The elders are common to wipe tears during this touching events
while the younger will just handshake with a few apologizing words and run off to enjoy festive
food also for avoiding the emotional pressure lingering in the air. The Malay also have custom of
visiting the dead during Hari Raya Aidilfitri to appreciate condolence.
For the Sudanese their tradition of celebrating Hari Raya Aidilfitri are simply of inviting
neighbors and family members to visiting their houses and contributing duit raya to the children.
They also deemed sharing foods is crucial event for celebrating Hari Raya Aidilfitri. The
Sudanese does not decorate their house excitedly like the Malay. The Sudanese seems to focus
more on the sentiment for strengthen the bonding of their community members. Besides Hari
Raya Aidilfitri the Malay celebrates Islamic celebrations like Hari Raya Haji or Hari Raya
Korban, Ashura, Islamic New Year and Mawlud Nabi (Birth of the Prophet). However compared
to the Sudanese besides Hari Raya Aidilfitri they only celebrates Hari Raya Haji or Hari Raya
Korban and Mawlud Nabi because according to Sister Mazar the Sudanese does not practice
what the prophet Muhammad S.A.W does not practice back in the days of prophet hood. During
Mawlud Nabi the Malay will invite for parade while the Sudanese only gather for Al-Quran
recitation.
Both the Sudanese and the Malay also celebrating social events such as Independence
Day, birthday, kenduri kesyukuran when a children graduating university, achievement in
education or businesses and both embrace shopping spree in open minded manners. Both
manners in celebrating these social events are quite same.
Superstitious
It is the same with superstitious culture between the Malay and the Sudanese. The Malay
tend to create and believe in ancestor-invented superstitious which mostly attempt to stay
steadfast in decency gestures and to prohibit taboo act such as playing outside while its the
midst of Maghrib prayer so to avoid kidnapped by ghost. The Sudanese Muslim on the other
hand believed every living things in this world are of servants of Allah SWT therefore there are
no such things as ghosts or if you are a single lady and sing while cooking in the kitchen then
you will doomed with marrying a very old man as in Malay superstitious. The Sudanese believe
all occurrence in this world are according to sunnatullah or ways of Allah SWT conduct His

COMM 2050: The Sudanese and The Malay

rulings over the earth and of the universe. Therefore it is most correct to note that the Sudanese
culture is very strict about believing in other signs besides those mentioned in Al-Quran and AsSunnah.
Rites of Passage
In Malay tradition there are specific customs to salute every rites of passage in human
life. First of all is the confinement period of 40 days or berpantang for the Malay woman after
giving birth to a baby. During this process the mother will be given extra precaution on her daily
meals and daily body treatment in order to restore her original stomach and energy to rejuvenate
healings. Meanwhile there will be two important events for the baby which firstly to introduce
the baby to its cradle and it is called naik buaian. Secondly is of shaving the baby head or known
as cukur jambul and the purpose is to prevent sickness bacteria contained in the babys original
hairs from its mothers womb. Next is the circumcision for the baby whether its a girl or a boy
but usually for the boy it will done at his children phases of 7 years old or above. Next is
marriage and in the Malay culture it promotes the gentleman to be married at mature level of his
life. Possibly at the age of 25 and above while the Malay woman are expected to get married a
few younger ages than the Malay man. The age boundary for marriage in the Malay culture is
similar to the Sudanese culture as how I informed from Sister Mazar.
According to Sister Mazar the Sudanese events for rite of passages of a human life does
not necessarily to be taken under cultural value as they prefer to done it all at the hospitals using
scientific method because they value safety higher in their culture. However both differences in
rites of passages are not against the teachings of Islam therefore the Malay culture are comfort
bound into their traditional customs in appreciating rites of passages. Even so the funeral of both
the Sudanese and the Malay are quite similar in process just that the Malay practice 40 days of
mourning and uses of kapur barus or camphor and rose water while progressing with finishing
the preparation for the dead. Other than that all are similar to each other. The next differences
would be the food served during mourning ceremony for both the Sudanese and the Malay. The
Sudanese culture usually serves dark coffee and dates while the Malay may serves a lot more
options in food. The Sudanese culture also enhancing the closest members of the deads family to
help cook for the remaining family members as comforts while the Malay believes during death
funeral the hosting house are not advised to use the kitchen for they scared the bloods of the
death will spills if there is a fire flamed in the house.
Food Traditions
From Sister Mazar I was informed the traditional food in Sudan strangely covers different
kind of sauces for many types of breads. Therefore I assumed the Sudanese culture appreciate
breads very much as daily life food regiment and invented bread in many tasty ways. For the
variety kind of sauces I assumed the Sudanese really into creating side dishes to eat together with
their variety options of delicious breads. Some of the bread Sister Mazar informed me was
Kisrah, Kak and Kabis. The Sudanese also has special candy during Mawlud Nabi. It is called

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Halawat Maulad. During Hari Raya Haji or Raya Korban the Sudanese will sacrifice lamb or
sheep. The Sudanese avoiding camel since it was not the tradition of Nabi Muhammad S.A.W
nor the tradition of Nabi Ibrahim A.S.
Different from the Malay culture food is crucial part of life and consist of usual lauk or
dishes to eat with white rice followed by variety of birthday cakes to traditional foods for many
festivals. The most memorable sweets or kuih-muih during Hari Raya Aidilfitri for the Malay are
Kuih Sarang Semut, Kuih Semperit and Tart Nenas. Custom lauk for white rice usually are of
chicken or meat or fish and seafood cooked with various spices and ways of cooking whether
through steam, deep fried or boiling. The most popular lauk for the Malay culture are Kari Ikan,
Kari Ayam, Ayam Masak Kicap, Sambal Belacan, Sotong Goreng Tepung and many others.
Islamic perspective celebrates variations among its believers therefore teaching the
Muslims to respect and appreciate other cultures even in respecting differences in food variation
of each different cultures. The obvious rulings in food from Islamic perspective is the halal and
haram prohibition which every Muslim in this world are comply to obey.
Hijab Style
In Sudan the culture does not prohibit covering the aurah but I was informed there are no
trends of wearing Abaya for the females as their everyday life outfit. Despite this the religious
Muslim Sudanese will prefer covering all their aurah and add purdah as their hijab style. It is
seem the Hijab style both of the Sudanese and the Malay are quite similar. But it is additional of
the Sudanese for having tribal patterns as trend of their attire designs.
Social Media
In the Sudanese culture the people prefer to use Snapchat as ways of interacting while
Facebook or Twitter just for gaining current news all around the world. Sister Mazar also
mentioned the Sudanese prefer factual entertainment rather than gossips and fictional
entertainment. This means the Sudanese really cared for their home land situation and also of
current news of Islamic countries such as Syria and Turkey. Therefore the Sudanese people
prefer channel Al-Jazeera most among any other channels available. Compared to the Malay
culture where the country is in peace the Malay culture tend to give attention to humorous
entertainment they can get from social media whether it are of Facebook, Twitter, Instagram or
Television channels. An addition of information, the Malay culture does not yet familiar with
Snapchat app compared to its frequent use by the Sudanese. According to Islamic perspective
whatever created for benefits on this earth are to aid humans to achieve greater causes of life
therefore facilities of social media should be used more for religious and education causes.
Non Verbal
The Sudanese were not popular for the non-verbal approach due to their outspoken
culture. Different from the Malay culture non-verbal behavior are quite observable and highly

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noticed by the Malay people. They also count its meaning to personal perceptions. Means the
Malay culture is of High-context in communication behavior.
Education System and Traditions
In the Sudanese culture there are three types of school. The school of the Government, of
the American and of the British. The lowest level of school in Sudan is the Government school.
In the Government school the period of formal education starts at standard one of seven years old
children. The primary levels extended to six grades before further into pre-patory level for 3
years. In order to further above pre-patory level one must exceed each levels in pre-patory
period. Only after that a student can extend the education till secondary level for 3 years before
proceed to university term. In American school the students has to sit for SAT examination to
graduate while in British school they have IG examination to graduate. In the Sudanese culture
although majority are Muslims the university rulings in Sudan does not confidential the need to
wear full hijab for the females.
Comparing the education system of the Sudanese with the Malay the interval levels are
quite same with different term for each levels. The Malay culture has period of kindergarten and
also of the Sudanese. The Malay culture provide six years of primary school before further to
another six years for secondary school. Despite the same levels in intervals before university
term the highlighted examination are more concentrated in the Malay culture than of the
Sudanese. The Malay culture has UPSR examination for the 6th grade of primary school, PMR
examination for 3rd grade of secondary school and SPM examination for 6th grade of secondary
school. After finishing the SPM examination one can further in university term. There are
religious school in the Malay culture also in the Sudanese culture. Both are not compulsory even
taken as legal qualification for furthering university term. The Islamic perspective support
providing profound education standards for the Muslims. Both of the Sudanese and the Malay
support giving informal Islamic education earlier in childhood by exemplifies the Islamic values
and Islamic advises themselves as the parents and the elders in the family.
Working Culture
The Malay culture are not so profound with punctuality even though the attire discipline
are quite formal. Even so in Malaysia the Muslim females are allowed to uncover some not
disturbing aurah of their body as long their attire are of formality. Different in Sudan the females
are not allowed to uncover their aurah even their university culture allowed it. Both the Sudanese
and the Malay allowing Abaya as formal attire although in Malaysia it may depend on the CEOs
religion. The salary standards in Sudan are not comfortable compared to Malaysia. This is
because the critically corrupt management of the Sudans government.
From Islamic perspective both the Sudanese and the Malay are almost similar to
secularism in both working culture.
NGO Culture

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In the Sudanese there are almost none Non-Governmental Organization created for the
benefits of the country. Only one mentioned from Sister Mazar the Nafir NGO that contributes in
giving foods for the needy and fixing houses. Sister Mazar also mentioned there is UN
organization doing their work helping the poor Sudanese. Compared to Malaysia the NGO
percentage are quite high and consist of many aspects such as education, charity and
empowerment of women. The Sudanese generation should start to overcome their intolerance
situation and start to cooperate within their society to improve the community state if the
Sudanese government is really corrupted.
From Islamic perspective it is allowed to create efforts to improve countrys condition as
long it does not consist of killing and abusing of any kind.
Politics Culture
From Sister Mazar I was informed politics in Sudan are not so peaceful and fairly
managed by the government. The natural resources of Sudans are illegally exploited by the
government officers for their own private benefits. The government of Sudan also does not make
efforts to reproduce any kind of natural resources they had exploited. Means the government are
not contributing fair development for its country. It was said the Sudan country possess a wealthy
amount of natural resources such as gold mine, petroleum oil, longest Nile river also the Sudan
once known for its the fruit basket title due to its luxurious natural resources. It is
disappointing acknowledging this situation of Sudan as I feels grateful the Malaysian
Government has provided comforts and necessary facilities for the citizens and still in the
making of more efforts to come. Besides that the political culture in Malaysia are of harmonious
situation and the government are reproducing sources for the betterment of the citizens. Also to
mention most of the government offices are of Malays.
Conclusion
The assignment of examining and differentiating two cultures has given me opportunity
to understand more of its Islamic value and it symbolize of intercultural communication theory.
For example as of the Sudanese it is very important to observe the flow of exchanging ideas
while processing the interpersonal communication or else one might receive wrong interpretation
in relating to alien intercultural communication. In the process of interpreting information
received from Sister Mazar I acknowledged the Sudanese are of dominant culture in Sudan
which means many social issues are concerning the Sudanese. Besides that I also realized the
Sudanese has their own co-cultures which are of classification of the Sudanese tribes. Same as
the Malay, Sister Nazrina mentioned of most Malays may belong to different tribes. Some are of
Kadazandusun, Javanese, Kelantanese or Johorian and many others. Also according to the
classification of tribes the slangs possessed by each Malay tribe might be very different and easy
to identified which is to whom tribe.

COMM 2050: The Sudanese and The Malay

13

While interviewing Sister Mazar I realized she was trying to guard herself from
appearing over ethnocentrism towards me. It was clearly appeared when she insisted on
mentioning her mother is fairer than me which I was quite tolerant. Maybe because of her
Sudanese dark skin-color she felt under-rated by typical Malay with fairer skin than her. I think
her inferiority and her action of insisting to clarify on skin-color shows Sister Mazar possess
quite confidence in her personal identity. Compare to Sister Nazrina her confidence are higherabsorbed on social identity of her hometown.
I also acknowledged one similarities between the Sudanese and the Malay and it is of
how both cultures are transmitted through learning process and passed down from generation to
generation. Even so the culture of the Sudanese are not well behaved in the symbols culture or it
may because the lack of researching during my interview sessions.
Even both the Sudanese and the Malay practicing using the social media but the causes
are different. Other than that the functions of the family in the Sudanese are quite expressive
rather than in the Malay culture. This is shown in demand of the Sudanese parents of wanting the
mature son to provide financials for the family before blessed to have a marriage life of his own.
As for the Malay this customs is not insisted. The Malay parents focus more on the well-being of
their mature children as most of the Malay parent tend to find financial supports from their own
efforts.
Culture is an integrated system as the rites of passages in the Malay customary express
how intercultural communication plays a vital role for keeping the traditions transmitted through
future generations since there are a lot of different customs to practice in the Malay culture since
birth till death.
Therefore I believe by completing this cultural comparison assignment has providing me
with experience of elaborating the Sudanese culture while appreciating the Malay culture and
also to realize what aspects need to improve in both of the Sudanese and the Malay culture. I also
able to perceive Islamic perception are of important value in accepting ones culture. Without
being coherent to the Islamic perceptions the Malay culture might deviate many clueless Malay
people if to be taken seriously all the superstitious values in the Malay culture.
In a nutshell I think having the opportunity of studying in International Islamic
University of Malaysia IIUM at Gombak is precious as golds and diamonds as I get the
opportunity to expand my experience about cultures just from one step migration and not very
far from my hometown. It is both a blessing and challenges to be an IIUM student and I will
cherish this opportunity to my foremost ability.

COMM 2050: The Sudanese and The Malay

14

References

CIOGC. Muslims Celebrations. Retrieved October 23, 2016, from

http://www.ciogc.org/index.php/aboutislam/islam-101/67-muslim-celebrations
Culture of Sudan. Retrieved October 27, 2016, from http://www.everyculture.com/SaTh/Sudan.html
Food of Sudan. Retrieved October 13, 2016, from http://www.our-africa.org/sudan/food-dailylife
Ibu Berpantang. Retrieved October 8, 2016, from
https://sg.theasianparent.com/malay_confinement_explained_dalam_pantang/
Sudan Wikipedia. Retrieved October 24, 2016, from https://en.wikipedia.org/wiki/Sudan